Historical background of Orerokpe
Orerokpe
people migrated from Benin is accepted by all scholars. The migration of the
ancestors of the Orerokpe people from Benin to their present location was in
several stages. First, the progenitor of the Okpe, Prince Igboze of Benin
migrated from Benin and founded the settlement of Olomu.
people migrated from Benin is accepted by all scholars. The migration of the
ancestors of the Orerokpe people from Benin to their present location was in
several stages. First, the progenitor of the Okpe, Prince Igboze of Benin
migrated from Benin and founded the settlement of Olomu.
Second,
his senior son Okpe, in order to avoid continued conflict with his nephew Olomu
(the son of Okpe’s sister that was married to an Iaw), moved his relatives and
close associates to found Okpe r’Ikpere (Okpe-Isoko) in contemporary Isoko
territory. Third, the eldest son of Okpe, Orhue with two of his brothers,
Evbreke and Esezi migrated from Okpe r’Ikpere to found Orerokpe. His third
brother, i.e., the second son of Okpe, Orhoro, who had stayed behind and
founded Orhoror (contemporary Ozoro) in Isoko territory, joined them in
Orerokpe much later. These four brothers, Orhue, Orhoror, Evbreke, and Esezi,
all children of Okpe and grandsons of Prince Igboze, established the Okpe
Kingdom and the four ruling houses that bear their respective names.
his senior son Okpe, in order to avoid continued conflict with his nephew Olomu
(the son of Okpe’s sister that was married to an Iaw), moved his relatives and
close associates to found Okpe r’Ikpere (Okpe-Isoko) in contemporary Isoko
territory. Third, the eldest son of Okpe, Orhue with two of his brothers,
Evbreke and Esezi migrated from Okpe r’Ikpere to found Orerokpe. His third
brother, i.e., the second son of Okpe, Orhoro, who had stayed behind and
founded Orhoror (contemporary Ozoro) in Isoko territory, joined them in
Orerokpe much later. These four brothers, Orhue, Orhoror, Evbreke, and Esezi,
all children of Okpe and grandsons of Prince Igboze, established the Okpe
Kingdom and the four ruling houses that bear their respective names.
Founding
of Orerokpe
of Orerokpe
The
migration of Prince Igboze, and that of his son and grandchildren leading to
the founding of Orerokpe occurred in four stages. First, Prince Igboze founded
his kingdom in Olomu. Second, his son, Okpe migrated from Olomu to found Okpe
r’Ikpere (Okpe-Isoko) in contemporary Isoko territory. Prince Igboze died in
Olomu, shortly after the drowning of his most senior wife in a canoe accident.
In order to avoid a civil war with Olomu, the grandson of Prince Igboze, Okpe
and his relatives elected to migrate from Olomu. Olomu was the son of Okpe’s
sister who had married an Ijaw man. Third, Orhoro, the second son of Okpe,
founded Orhoro (Ozoro) in contemporary Isoko territory. Forth, the other three
sons of Okpe, Orhue, Evbreke, and Esezi founded Orerokpe, the contemporary
headquarters of the Okpe Kingdom . Orhue’s expedition in search of fertile and
more spacious land took him to the present Orerokpe. Upon his return to Okpe
r’Ikpere he told his brothers about his expedition and asked them to accompany
him to Orerokpe. Evbreke and Esezi went with him, while Orhoro joined his
brothers at Orerokpe much later.
migration of Prince Igboze, and that of his son and grandchildren leading to
the founding of Orerokpe occurred in four stages. First, Prince Igboze founded
his kingdom in Olomu. Second, his son, Okpe migrated from Olomu to found Okpe
r’Ikpere (Okpe-Isoko) in contemporary Isoko territory. Prince Igboze died in
Olomu, shortly after the drowning of his most senior wife in a canoe accident.
In order to avoid a civil war with Olomu, the grandson of Prince Igboze, Okpe
and his relatives elected to migrate from Olomu. Olomu was the son of Okpe’s
sister who had married an Ijaw man. Third, Orhoro, the second son of Okpe,
founded Orhoro (Ozoro) in contemporary Isoko territory. Forth, the other three
sons of Okpe, Orhue, Evbreke, and Esezi founded Orerokpe, the contemporary
headquarters of the Okpe Kingdom . Orhue’s expedition in search of fertile and
more spacious land took him to the present Orerokpe. Upon his return to Okpe
r’Ikpere he told his brothers about his expedition and asked them to accompany
him to Orerokpe. Evbreke and Esezi went with him, while Orhoro joined his
brothers at Orerokpe much later.
Establishment
of Okpe kingdom
of Okpe kingdom
Shortly
after their settlement in Orerokpe, the four brothers – Orhue, Orhoro, Evbreke,
and Esezi – decided to expand their territory by founding settlements and
villages. These settlements were grouped under four quarters named after each
of them – Orhue, Orhoro, Evbreke, and Esezi. They are known as Adane
Okpe (Okpe Four Quarters) and constituted the present four
ruling houses of the Okpe Kingdom : Orhue, Orhoro, Evbreke, and Esezi. Given
the growth of their territory, and the need to establish a kingdom as did their
father and grandfather, the brothers decided that one of them assume the
kingship as the Orodje of Okpe.
after their settlement in Orerokpe, the four brothers – Orhue, Orhoro, Evbreke,
and Esezi – decided to expand their territory by founding settlements and
villages. These settlements were grouped under four quarters named after each
of them – Orhue, Orhoro, Evbreke, and Esezi. They are known as Adane
Okpe (Okpe Four Quarters) and constituted the present four
ruling houses of the Okpe Kingdom : Orhue, Orhoro, Evbreke, and Esezi. Given
the growth of their territory, and the need to establish a kingdom as did their
father and grandfather, the brothers decided that one of them assume the
kingship as the Orodje of Okpe.
Being
the most senior, Orhue would have assumed the kingship but he disqualified
himself because of his advanced age. He also did not want neither Orhoror, the
second most senior, nor Evbreke to assume the kingship because of their
perennial quarrels. They therefore asked Esezi, the youngest of the brothers,
to be the first Orodje of Okpe. Esezi ascended the throne as Esezi l, Orodje of
Okpe. Thus, the quality of avoiding quarrels and seeking peace which became a
characteristic of the Okpe Kingdom was established by the four brothers.
the most senior, Orhue would have assumed the kingship but he disqualified
himself because of his advanced age. He also did not want neither Orhoror, the
second most senior, nor Evbreke to assume the kingship because of their
perennial quarrels. They therefore asked Esezi, the youngest of the brothers,
to be the first Orodje of Okpe. Esezi ascended the throne as Esezi l, Orodje of
Okpe. Thus, the quality of avoiding quarrels and seeking peace which became a
characteristic of the Okpe Kingdom was established by the four brothers.
List of towns/villages of the Okpe kingdom
|
Ruling
houses |
Towns
and villages |
|
Orhue
|
Onyeke
and parts of Mereje; Okwetolo and other villages; Okobia; Okwobrisi; Opuraja., etc |
|
Orhoro
|
Part of
Elume and Ugolo Oha; Ugwagba; Arhagba; Amuokpe; Sapele; Esubi; part of Mereje and Egborode; Okwokpokpor; Okwokoko; Egbeleku; Okozi; Adagbrasa; Ugolo; part of Okwuhore; Imarhe; etc |
|
Evbreke
|
Oviri;
Umagwa; Evbriyen; Okweighele; Okwidiemor; Okwijorogun; Ohorhe; (Ebiuwhe) Okwitaire; Okwuloho; Adagbrarasa Ugolo; Okwimaife; Aghalokpe; Okioroka; Ajagueyibo; Ajagolo; Gugudu; Awharo-wha; Orhorufuoma; Unurho; Okuvbere; Okuegba; Ikeresa; Obotie; Umolu; Okogborode; Adeje; part of Mereje;Kkpokpogri; Iriama; Okorokoko; Osubi; Avbevbe; etc |
|
Esezi
|
Okokporo;
Okuovo; Okegborode; Okwodede; Ughoton; Jeddo; Okozi; Unuerhurode; Gbokodo; Umolu; Okuetolo; part of Mereje; etc |
Location
and demography
and demography
Okpe is
located on longitude 5.95oE and Latitude 5.43oE. Okpe is a kingdom in Delta State, Nigeria. Its capital is Orerokpe. The kingdom plays host to the Warri Airport, which is actually located at Osubi and the Delta State Trade Fair
Complex.
located on longitude 5.95oE and Latitude 5.43oE. Okpe is a kingdom in Delta State, Nigeria. Its capital is Orerokpe. The kingdom plays host to the Warri Airport, which is actually located at Osubi and the Delta State Trade Fair
Complex.
Okpe
Local Government is a territory that used to be part of the original Okpe
Kingdom. It is made up of essentially of lowland – arable forests and
vegetation upland with swampy and mangrove forests inland. It shares boundaries
with Oghara, Mosogar, Idjerhe, Agbarho, Agbon, Ughievwe and Uvwie communities.
Local Government is a territory that used to be part of the original Okpe
Kingdom. It is made up of essentially of lowland – arable forests and
vegetation upland with swampy and mangrove forests inland. It shares boundaries
with Oghara, Mosogar, Idjerhe, Agbarho, Agbon, Ughievwe and Uvwie communities.
The Okpe
Kingdom is the largest of the twenty-three Urhobo speaking territories and has
a territory of about 500 square kilometers. Its people are said to be
descendants of four brothers whose ancestor migrated from the Benin Kingdom.
Together, the brothers form the four ruling houses namely Orhue, Orhoror,
Evbreke and Esezi. Today, the okpe kingdom is divided into Okpe and Sapele
Local Governments.
Kingdom is the largest of the twenty-three Urhobo speaking territories and has
a territory of about 500 square kilometers. Its people are said to be
descendants of four brothers whose ancestor migrated from the Benin Kingdom.
Together, the brothers form the four ruling houses namely Orhue, Orhoror,
Evbreke and Esezi. Today, the okpe kingdom is divided into Okpe and Sapele
Local Governments.
Okpe
Local Government has its headquarters at Orerokpe, with a population of 128,398
people whose primary occupations include commercial farming, fishing, hunting,
trading and gas exploration.
Local Government has its headquarters at Orerokpe, with a population of 128,398
people whose primary occupations include commercial farming, fishing, hunting,
trading and gas exploration.
Okpe lies
within the tropical rain forest area of the Niger-Delta. The region experiences
high rainfall and high humidity most of the year. The climate is equatorial and
is marked by two distinct seasons; the dry and rainy seasons. The Dry season
lasts from about November to April and is significantly marked by the cool
“harmarttan” dusty haze from the north-east winds. The Rainy season
spans May to October with a brief dry spell in August.
within the tropical rain forest area of the Niger-Delta. The region experiences
high rainfall and high humidity most of the year. The climate is equatorial and
is marked by two distinct seasons; the dry and rainy seasons. The Dry season
lasts from about November to April and is significantly marked by the cool
“harmarttan” dusty haze from the north-east winds. The Rainy season
spans May to October with a brief dry spell in August.
Culture and custom
Language
The language spoken by the people of Okpe is the Okpe language. English Language is also used especially “Pidgin
English”.
English”.
Worships and beliefs
Although the predominant religion in Okpe is Christianity, many natives
still practice pagan worship. This is evident in the several ancestral shrines
that can still be seen in Okpe. A critical appraisal of the belief system of
the average Okpe indigene will reveal a combination of both Christian and pagan
leanings.
still practice pagan worship. This is evident in the several ancestral shrines
that can still be seen in Okpe. A critical appraisal of the belief system of
the average Okpe indigene will reveal a combination of both Christian and pagan
leanings.
Festival
The major festival of the
people of Okpe is the Adane-Okpe festival which is sometimes referred to as
Adane-Okpe Masquerade festival. Adane-Okpe festival is a socio-cultural festival celebrating
the spiritual essence of the Okpe people in Nigeria. The high point of the
festival lies within the artistic display and dramatic performance of
masquerades at the festival arena, revealing the revered aesthetic import of
the Urhobo people. But beyond all this is the essence of the festival, which is
believed in the accumulation and renewal of spirituality, a socio-economic
emancipation and the political unity of the people throughout the kingdom.
people of Okpe is the Adane-Okpe festival which is sometimes referred to as
Adane-Okpe Masquerade festival. Adane-Okpe festival is a socio-cultural festival celebrating
the spiritual essence of the Okpe people in Nigeria. The high point of the
festival lies within the artistic display and dramatic performance of
masquerades at the festival arena, revealing the revered aesthetic import of
the Urhobo people. But beyond all this is the essence of the festival, which is
believed in the accumulation and renewal of spirituality, a socio-economic
emancipation and the political unity of the people throughout the kingdom.
Food
The major food eaten by
the people Okpe Kingdom is garri, yam, akpu and starch. Cassava is the source of most of the foods consumed
by Okpe people. The people of Okpe are known for banga soup with periwinkle (imekpe)
starch (Uri) or eba, plantain/yam with pepper soup (Iriberari). Another
favourite is Owofugbo blended with periwinkle
the people Okpe Kingdom is garri, yam, akpu and starch. Cassava is the source of most of the foods consumed
by Okpe people. The people of Okpe are known for banga soup with periwinkle (imekpe)
starch (Uri) or eba, plantain/yam with pepper soup (Iriberari). Another
favourite is Owofugbo blended with periwinkle
Dressing
The mode of dressing of Okpe people
is usually tying wrapper round the waist with a lace shirt, walking stick, cap
for men and while the women with wrapper and blouse.
is usually tying wrapper round the waist with a lace shirt, walking stick, cap
for men and while the women with wrapper and blouse.
Dance
The
most popular dance of the people of Okpe is the Ikpeba dance in which how good
a dancer performs is measured by
the qualities that constitute ‘amerhen’
which include ‘erhumu’ (beauty),
‘ehoho’ (resemblance), odidi (numinuosity), ‘agbengben’ (aesthetics), and ‘emrerhon’ (attunement). How good a
dancer performs thus depends on the qualities of ‘amerhen’ he inculcates into his dance.
most popular dance of the people of Okpe is the Ikpeba dance in which how good
a dancer performs is measured by
the qualities that constitute ‘amerhen’
which include ‘erhumu’ (beauty),
‘ehoho’ (resemblance), odidi (numinuosity), ‘agbengben’ (aesthetics), and ‘emrerhon’ (attunement). How good a
dancer performs thus depends on the qualities of ‘amerhen’ he inculcates into his dance.
Marriage
The process begins with the period of courtship,
the length of which varies between individuals involved. When both have
eventually made up their minds about each other, the girl then unfolds her love
affairs to her mother, to gain her support and necessary advice from time to
time.
the length of which varies between individuals involved. When both have
eventually made up their minds about each other, the girl then unfolds her love
affairs to her mother, to gain her support and necessary advice from time to
time.
At a convenient time, the suitor, accompanied by a
few friends and relations, approach the girl’s parents with drinks, kolanuts
and money to inform them of his intention to marry their daughter.
few friends and relations, approach the girl’s parents with drinks, kolanuts
and money to inform them of his intention to marry their daughter.
On acceptance of the proposal, and, at a suitable
time, the formal introduction of both families takes place. The ceremony begins
with the host family welcoming the guests with drinks, kolanuts and some amount
of money, usually presented by a spokesman (Otota) of the group. The spokesman
of the guests accepts the presentations on behalf of the group. Prayer is said
with the kolanuts and drinks according to the religion of those involved
(Christian or Traditional religion), using broken kolanuts and some money by
the guests is then followed by the announcement of the purpose of their visit,
namely: to request the hands of the hosts’ daughter in marriage to their son.
On acceptance of the requests, the formal introduction of both families takes
place. A second presentation of drinks, kolanuts, and money is undertaken as a
demonstration of the suitor’s appreciation for the acceptance of his request.
time, the formal introduction of both families takes place. The ceremony begins
with the host family welcoming the guests with drinks, kolanuts and some amount
of money, usually presented by a spokesman (Otota) of the group. The spokesman
of the guests accepts the presentations on behalf of the group. Prayer is said
with the kolanuts and drinks according to the religion of those involved
(Christian or Traditional religion), using broken kolanuts and some money by
the guests is then followed by the announcement of the purpose of their visit,
namely: to request the hands of the hosts’ daughter in marriage to their son.
On acceptance of the requests, the formal introduction of both families takes
place. A second presentation of drinks, kolanuts, and money is undertaken as a
demonstration of the suitor’s appreciation for the acceptance of his request.
Details of the date and plans for the traditional
marriage is later conveyed to the family of the bride-to-be through their
spokesman, after due consultation with the spokesman of the groom-to be. A list
of the requirements for the marriage is also given to the groom-to-be through
their spokesman. Thereafter, the spokesmen of both families continue with all
the negotiations strictly in accordance with the wish of both families. At the
end of the meeting, money, kolanuts and hot drinks are usually offered to thank
the family of the bride-to-be for accepting his request. This acceptance fee is
known as ‘Igho Arhonvberen.’
marriage is later conveyed to the family of the bride-to-be through their
spokesman, after due consultation with the spokesman of the groom-to be. A list
of the requirements for the marriage is also given to the groom-to-be through
their spokesman. Thereafter, the spokesmen of both families continue with all
the negotiations strictly in accordance with the wish of both families. At the
end of the meeting, money, kolanuts and hot drinks are usually offered to thank
the family of the bride-to-be for accepting his request. This acceptance fee is
known as ‘Igho Arhonvberen.’
Taboos
Okpe
people forbid the marriage to a close relative or any form of incest and
adultery.
people forbid the marriage to a close relative or any form of incest and
adultery.
Factors affecting health in the community
1.
Violence against women: So many women suffer from domestic violence from
their husbands and relatives, inflicting in them several injuries.
Violence against women: So many women suffer from domestic violence from
their husbands and relatives, inflicting in them several injuries.
2. Son preference:
This form of discrimination and one which has far-reaching implications for
women is the preference accorded to the boy child over the girl child. They
believed that the son is the one to carry on with the linage of the father when
he dies. This practice denies the girl child good health, education,
recreation, economic opportunity and the right to choose her partner, violating
her rights.
This form of discrimination and one which has far-reaching implications for
women is the preference accorded to the boy child over the girl child. They
believed that the son is the one to carry on with the linage of the father when
he dies. This practice denies the girl child good health, education,
recreation, economic opportunity and the right to choose her partner, violating
her rights.
3.
Early marriage: Early marriage is another serious problem in which some girls are given
away for marriage at the age of 11, 12 or 13, after which they must start
producing children. The principal reasons for this practice are the girls’
virginity and the bride-price. Young girls are less likely to have had sexual
contact and thus are believed to be virgins upon marriage; this condition
raises the family status as well as the dowry to be paid by the husband. In
some cases, virginity is verified by female relatives before the marriage.
Early marriage: Early marriage is another serious problem in which some girls are given
away for marriage at the age of 11, 12 or 13, after which they must start
producing children. The principal reasons for this practice are the girls’
virginity and the bride-price. Young girls are less likely to have had sexual
contact and thus are believed to be virgins upon marriage; this condition
raises the family status as well as the dowry to be paid by the husband. In
some cases, virginity is verified by female relatives before the marriage.
4. Wife inheritance: The practice of wife inheritance where a woman who
lost her husband is compelled to get married to his brother or close relative.
This affected the psychological and mental health and in some cases, the
spreading of sexually transmitted disease as a result of the presence of
polygamy.
lost her husband is compelled to get married to his brother or close relative.
This affected the psychological and mental health and in some cases, the
spreading of sexually transmitted disease as a result of the presence of
polygamy.
5. Food taboos:
several cheap, proteinous food and meat are forbidden
for children, pregnant women and lactating mothers as a result of food taboos.
Specifically, children are not expected to eat “big” meat and eggs because it
is believed that this will indulge them and they may start to steal. Pregnant
women and lactating mothers are forbidden from the consumption of snail for
they believe that their children will salivate excessively.
several cheap, proteinous food and meat are forbidden
for children, pregnant women and lactating mothers as a result of food taboos.
Specifically, children are not expected to eat “big” meat and eggs because it
is believed that this will indulge them and they may start to steal. Pregnant
women and lactating mothers are forbidden from the consumption of snail for
they believe that their children will salivate excessively.
6. Malnutrition:
This is mainly associated with children due to lack of awareness of their
parents on what constitute a balanced weaning diet, lack of knowledge and skill
about the best use of locally available foods, making frequent necessary and
unnecessary journey and leaving the child behind or stopping breastfeeding
before the child is at least year of age.
This is mainly associated with children due to lack of awareness of their
parents on what constitute a balanced weaning diet, lack of knowledge and skill
about the best use of locally available foods, making frequent necessary and
unnecessary journey and leaving the child behind or stopping breastfeeding
before the child is at least year of age.
Resources in the community used to solve the
problem
problem
1.) Social
and infrastructural development: Orerokpe
has a general hospital and numerous private
hospitals and clinics. The rapid increase in
health-care delivery services, both public and private, has contributed
immensely in lowering infant mortality and death rates generally in Orerokpe.
and infrastructural development: Orerokpe
has a general hospital and numerous private
hospitals and clinics. The rapid increase in
health-care delivery services, both public and private, has contributed
immensely in lowering infant mortality and death rates generally in Orerokpe.
2.) Rich
agricultural land: As a result of the presence of fertile soil in
Orerokpe, there is availability of food from the farm. There is also the
widespread production of palm oil and palm kernels. Limited amount of hunting
and fishing is also done. Women form a large proportion of the farming
population. They also engage in trade of food crops for cash to meet other
basic household needs. The present of good agricultural land make necessary
food available in the community and helps in solving the problems of
malnutrition.
agricultural land: As a result of the presence of fertile soil in
Orerokpe, there is availability of food from the farm. There is also the
widespread production of palm oil and palm kernels. Limited amount of hunting
and fishing is also done. Women form a large proportion of the farming
population. They also engage in trade of food crops for cash to meet other
basic household needs. The present of good agricultural land make necessary
food available in the community and helps in solving the problems of
malnutrition.
3.) Educational
infrastructures: The people Orerokpe know the value of
education and encourage their young to attend school. The people have been
known to be very passionate about location of education infrastructure in the
communities, believing it is a mark of progress. Schools serve as a major means
of educating the people in the community on issue bothered by lack of adequate
knowledge, malnutrition and general awareness of this people and at the same
time improves the health status of the people.
infrastructures: The people Orerokpe know the value of
education and encourage their young to attend school. The people have been
known to be very passionate about location of education infrastructure in the
communities, believing it is a mark of progress. Schools serve as a major means
of educating the people in the community on issue bothered by lack of adequate
knowledge, malnutrition and general awareness of this people and at the same
time improves the health status of the people.
4.) Law enforcement
agents: The community leaders
such as the Orodje, Council of Chiefs,
police etc. help in the enforcement of laws and ensure that the rights of
people are not violated and at the same time ensure that the people in the
community enjoy good health.
agents: The community leaders
such as the Orodje, Council of Chiefs,
police etc. help in the enforcement of laws and ensure that the rights of
people are not violated and at the same time ensure that the people in the
community enjoy good health.
5.) Development
in commerce: The
people of Orerokpe are dynamic people which is adequately reflected in the
field of trading and commerce. The town its environs remains a
major producer of a variety of major important food-stuff such as yams,
cassava, garri and palm oil.
in commerce: The
people of Orerokpe are dynamic people which is adequately reflected in the
field of trading and commerce. The town its environs remains a
major producer of a variety of major important food-stuff such as yams,
cassava, garri and palm oil.
